A Conceptual Framework on the Equality of Men and Women

Written by the Task Force on the Equality of Men and Women, Bahá'í Community of Canada, date unknown (at least 1995 or earlier)

1. Equality is a new concept that does not yet exist

Although the principle of equality has been established, it has not yet been achieved in the East or the West, within the Bahá'í community or outside of it. Since equality does not yet exist, it is not reflected in the society around us. We do not, in fact, know how equality will manifest itself, nor do we know what it feels like, because neither women nor men have yet experienced it.

2. We must be open to new ideas, and we must be confident of the future

Though Bahá'ís have been familiar with the concept for over 140 years, we do not yet know how equality will be achieved or expressed in the lives of individuals, families, communities, nations or the world at large. Our strength lies not in the mere statement of the principle, nor in the thinking that we have all the answers to the questions that the issue raises; nor can we extract a step-by-step formula for achievement of equality from Bahá'í scripture. Rather, we will be seen to apply the principle by our openness to new ideas, our understanding of the complexity of the issues, our willingness to experiment and grow through that process of exploration, and by our confidence in the future.

3. We will gain perspective through the study of the history of movements whose object was equality. We must encourage and collaborate with groups of like mind.

We should look upon all human efforts to understand and implement this principle with respect and cooperation. Historically, the struggle for women's equality should be viewed in general as the expression of humanity's growing awareness of the issue of equality of all kinds. Despite the limitations, inherent weaknesses, and divisiveness (to which all movements are prey) the "women's (and men's) movement" has been the principal mechanism by which sexist attitudes and legislation are gradually being eradicated and becoming increasingly socially unacceptable. While refraining from becoming enmeshed in partisan struggles, we should know about and wholeheartedly encourage the best efforts of the plethora of organizations and governments engaged in the struggle to achieve equality (as we do in the areas of human rights, peace, ecology, education, etc.) lending to these efforts the attributes of harmonious decision-making, helpfulness, confidence in the future, etc. We should not fall prey to the swings of shallow public opinion regarding the words "feminism" and "feminist." Rightly or wrongly, these terms have come to connote "extreme" or 'radical," thereby clouding the profound and highly complex issues involved in discussions of equality. We need to acknowledge that we have been the beneficiaries of the courage and struggles of others.

4. The issue of the equality of women and men must be seen in context of other issues of equality. The achievement of equality is not optional.

The equality of men and women cannot be viewed in isolation from other developments in civilization (such as universal education, work conditions for both sexes that are more supportive of the family, recognition of the value of work performed traditionally by women, etc.) Its expression will occur gradually, though this does not mean that some changes will not be dramatic or far0reaching. Equality, being intrinsic to the development of civilization, is not a separate issue that can be dealt with later.

5. Sexism is a spiritual problem.

Equality cannot be achieved without a fundamental change in attitudes which we know to be essentially spiritual in nature; i.e. values. Thus, we should be able to re-interpret many of the contentious equality issues with which the world in general is struggling (such as education and job segregation, stereotypes, violence and abuse, equal pay/equal work/equal value, affirmative action, undervaluing of "women's work," the social isolation of child-raising, access daycare, etc.) from the perspective of spiritual concepts such as justice, equity, service, etc.

6. We should recognize the benefits of cooperation and helpfulness as opposed to competition and contentiousness.

The Bahá'í scripture provides us with an historical context of an evolutionary, ever-advancing civilization, thereby shedding light on the inequalities of the present day. This view likens civilization itself to a developing tree, which at any point in it's process of maturation, could be viewed as defective. This view holds that civilization, like the tree, cannot be viewed as static. It is, rather, dynamic, aiming towards the goal of bearing fruit. Thus we should be able to avoid some of the contentiousness and combative spirit that equality discussions often engender on the part of both women and men, utilizing consultation to resolve differences of opinion. Since changes and progress are a fundamental aspect of the Bahá'í revelation, they should be contemplated in a non0suspicious, non-reactionary manner. Our orientation is forward- rather than backward- looking, and we anticipate a period in history when present-day inequalities will be unknown.

7. Human qualities are possessed by all. Equality is the responsibility of all.

People will ultimately only be able to attain their full potential as men or women by attaining their full potential as human beings (i.e. acquiring all human qualities and virtues to the fullest extent possible). These are human qualities, and neither sex has a monopoly on any of them, whether justice, mercy, courage, power, tenderness, or any other quality. As these qualities are more and more manifested by all men and women, the world alluded to in Bahá'í scriptures in which the so-called "masculine and feminine elements of civilization are more properly balanced" will come into being. Sexual equality, like racial equality, is viewed in the light of unity and not uniformity. Likewise, the differences between men and women should not be emphasized at the expense of the recognition of their common humanity.

The achievement of the equality of men and women is the responsibility of all, just as "raising children is everybody's business." Bahá'í scripture outlines some specific tasks for men and women respectively: women must enter every sphere of human activity and prove themselves the equals of men; and men must acknowledge the equality of women, abandon attitudes and practices which discriminate against them, and actively encourage them, while seeking to acquire a better balance in their own character of those attributes traditionally considered "feminine."

8. We must recognize the benefit of, and encourage the participation in women's meetings and training programs.

With regard to the "conferences and training programs for women" encouraged by the Bahá'í Universal House of Justice, it is important that women have an opportunity to articulate their own feelings to each other, and to men, though this may occur in separate gatherings. This seems to be central to men's appreciation of women's feelings, both positive and negative, in their experiences as women. In the past, there has been suspicion surrounding the holding of "women's meetings," which seems to result from an assumption that men will be criticized; the fear that women attending them will become "radicalized," and a feeling the "women-only" meetings are somehow exclusive and contrary to the spirit of unity promoted by the Bahá'í scriptures. Such feelings may arise from fear of the unknown and from guilt about one's own prejudices. In any case, such suspicions need to be allayed. It is important that both men and women be able to hear of the many positive results of the tangible development of aspects of equality. For example, when mothers and daughters grow more confident through education and experience; when husbands and sons share in domestic work or child-rearing; how female students or workers benefit from mentoring, etc. Much resistance to equality from men or women seems to come from those who don't really know what many women are up against in their daily lives, not merely from inequities within the system, but as a result of often profound, albeit unconscious, differences in male and female socialization.